Aṣṭasāhasrikā Prajñāpāramitā Sūtra
VOLUME 8
Chapter 20: DEEP ASPIRATION FOR BODHI
The Buddha said to Subhūti:
O Subhūti! If a Bodhisattva wishes to attain Anuttara-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment), he must draw near to good spiritual friends.
Subhūti said to the Buddha:
World-Honored One! Who are the good spiritual friends of Bodhisattvas?
The Buddha said to Subhūti:
The Buddhas, the World-Honored Ones, are the good spiritual friends of Bodhisattvas. Why? Because the Buddhas, the World-Honored Ones, have the ability to teach Bodhisattvas to enter into Prajñāpāramitā. Subhūti! This is called the good spiritual friend of a Bodhisattva.
Furthermore, Subhūti! The six pāramitās are the good spiritual friends of Bodhisattvas. The six pāramitās are the supreme teachers of Bodhisattvas; the six pāramitās are the Bodhisattva path; the six pāramitās are the light of Bodhisattvas; and the six pāramitās are the bright torch of Bodhisattvas.
Subhūti! All Buddhas of the past arose from Prajñāpāramitā. All Buddhas of the future will also arise from Prajñāpāramitā. And the countless, innumerable Buddhas throughout the worlds in the ten directions in the present also all arise from Prajñāpāramitā.
Furthermore, the All-Wisdom of all Buddhas of the three times also arises from Prajñāpāramitā. Why? Because in the past, the Buddhas practiced the six pāramitās and used the four methods of gathering beings to guide and subdue sentient beings. These are: Giving, Loving Speech, Beneficial Action, and Cooperation, and thus they attained Unsurpassed Perfect Enlightenment. Subhūti! Therefore, you should know that the six pāramitās are the supreme teacher, are the father and mother, are the dwelling place, are the refuge, are the island, are the place of rescue, are the path leading to ultimate completion, and the six pāramitās benefit all sentient beings. Therefore, a Bodhisattva who wishes to personally understand profound wisdom should not follow the words of others and should not believe in the teachings of others. If a Bodhisattva wishes to cut off all doubts of sentient beings, he must study this Prajñāpāramitā.
Subhūti said to the Buddha:
World-Honored One! What characteristics are those of Prajñāpāramitā?
Subhūti! The characteristic of being unobstructed is Prajñāpāramitā.
World-Honored One! If one relies on Prajñāpāramitā, which has no obstructing characteristics, then do all phenomena also have no obstructing characteristics?
Subhūti! If Prajñāpāramitā has no obstructing characteristics, then all phenomena also have no obstructing characteristics. Why? Subhūti! Because all phenomena are separated from characteristics, and all phenomena are without characteristics. Therefore, Subhūti, you should know that Prajñāpāramitā is also separated from characteristics and without characteristics; all phenomena are also separated from characteristics and without characteristics.
World-Honored One! If all phenomena are separated from characteristics and without characteristics, then why do sentient beings have defilement and purity? The Dharma that is separated from characteristics has neither defilement nor purity, and the Dharma without characteristics also has neither defilement nor purity.
The Buddha taught:
Subhūti! Because the Dharma separated from characteristics and the Dharma without characteristics cannot realize Unsurpassed Perfect Enlightenment; yet if one leaves behind the Dharma of being separated from characteristics and leaves behind the Dharma without characteristics, then there is no Dharma by which one can realize Unsurpassed Perfect Enlightenment.
Subhūti said:
How should I understand this meaning now?
Subhūti! I will ask you again. Answer according to your own understanding. Subhūti! What do you think? Do sentient beings constantly cling to the self and what belongs to the self?
Subhūti replied:
Indeed, indeed, World-Honored One! Sentient beings constantly cling to the self and what belongs to the self.
Subhūti! What do you think? Is the self and what belongs to the self truly empty?
World-Honored One! The self and what belongs to the self are empty.
Subhūti! What do you think? Is it only because of the self and what belongs to the self that sentient beings wander in birth and death?
Indeed, indeed, World-Honored One! It is only because of the self and what belongs to the self that sentient beings are forced to wander in birth and death.
Subhūti! This is called the defilement of sentient beings. Because these sentient beings follow attachment and grasping, there is defilement; but within it there is truly no defilement, nor is there anyone who receives defilement. Subhūti! If one does not accept all phenomena, then there is no self and there is nothing belonging to the self. This is called purity; but within it there is truly no purity, nor is there anyone who receives purity. Subhūti! A Bodhisattva must practice in this way; only then is it called practicing Prajñāpāramitā.
World-Honored One! A Bodhisattva who practices in this way does not practice form, nor does he practice feeling, perception, formations, or consciousness. If a Bodhisattva practices in this way, then all gods, humans, and asuras in the world cannot subdue him. World-Honored One! If a Bodhisattva practices in this way, he surpasses the practices of all Śrāvakas and Pratyekabuddhas, yet he does not dwell in that superiority.
World-Honored One! Is it because of this practice of not being surpassed that this Bodhisattva constantly cultivates in accordance with mindfulness of Prajñāpāramitā, and then he draws near to Unsurpassed Perfect Enlightenment and quickly attains Unsurpassed Perfect Enlightenment?
The Buddha said to Subhūti:
What do you think? Suppose that in the land of Jambudvīpa there are sentient beings who temporarily obtain a human body and immediately give rise to the mind of Unsurpassed Perfect Enlightenment. After giving rise to this aspiration, throughout their entire lives they practice giving and dedicate that giving toward Unsurpassed Perfect Enlightenment. Subhūti! What do you think? Through this cause and condition, would that person obtain much merit?
Subhūti replied:
World-Honored One, extremely much!
The Buddha taught:
If there is a Bodhisattva who practices in accordance with mindfulness of Prajñāpāramitā even for one day, his merit and virtue will surpass that person’s. Because the practice of a Bodhisattva must accord with mindfulness of Prajñāpāramitā in order to become a field of merit for all sentient beings. Why? Because apart from the Buddhas, no other sentient beings possess a mind of profound loving-kindness and compassion comparable to this great Bodhisattva. This is because these Bodhisattvas, through Prajñāpāramitā, are able to give rise to such wisdom. By relying on this wisdom and their inherent loving-kindness, that Bodhisattva observes all sentient beings undergoing various sufferings as if he himself were being tortured. Through this loving-kindness, the Bodhisattva immediately attains the mind of great compassion. Having attained the mind of great compassion, he uses the divine eye to observe and sees countless sentient beings who, due to their offenses, fall into the Avīci hell and various calamities. With compassion, the Bodhisattva rescues sentient beings without dwelling on this characteristic or that characteristic.
Subhūti! This is the Bodhisattva of great wisdom and radiant light, who constantly practices this path and becomes a field of merit for all sentient beings, never retreating from Unsurpassed Perfect Enlightenment. Having received necessary offerings such as robes, bedding, food, drink, and medicine, he wholeheartedly cultivates Prajñāpāramitā to attain purity and repay the kindness of those offerings, thereby drawing near to All-Wisdom.
Therefore, any Bodhisattva who wishes to beneficially receive offerings from the country, who wishes to benefit all sentient beings, who wishes to teach all sentient beings the true path, who wishes to release all sentient beings from the bonds of imprisonment, and who wishes to grant all sentient beings the eye of wisdom must constantly cultivate and practice in accordance with mindfulness of Prajñāpāramitā. To practice in accordance with mindfulness of Prajñāpāramitā, whatever the Bodhisattva says must also accord with Prajñāpāramitā. Why? Because whatever the Bodhisattva says follows mindfulness of Prajñāpāramitā. And all such thoughts are also in accordance with the true Dharma. Therefore, the Bodhisattva must always be mindful of Prajñāpāramitā in this way.
Subhūti! It is like a person who from ancient times until now has never possessed a precious treasure. When he finally obtains it, he becomes extremely joyful, but then he loses it. Because of this, he becomes sorrowful and distressed, and his mind constantly thinks: “Why have I now lost this precious treasure?”
Subhūti! Bodhisattvas are the same. The great treasure of Bodhisattvas is Prajñāpāramitā. If a Bodhisattva obtains this treasure, he must constantly use the mind of All-Wisdom to be mindful of Prajñāpāramitā.
Subhuti said to the Buddha:
“World-Honored One! If all thoughts from ancient times until now are by their nature always far removed, then why is it said that one should not be separated from the thought of this Prajñāpāramitā?”
“Subhuti! If a Bodhisattva can clearly understand this, then that itself is not being separated from Prajñāpāramitā. Why is this so? Because Prajñāpāramitā is non-abiding; within it there is no falling back.”
“World-Honored One! If Prajñāpāramitā is emptiness, then how can one increase and develop Prajñāpāramitā, and how can one also draw near to Unsurpassed Perfect Enlightenment?”
“Subhuti! A Bodhisattva practicing Prajñāpāramitā neither increases nor decreases. Subhuti! If, when hearing these words, a Bodhisattva does not belittle them, doubt, fear, or retreat, then you should know that this Bodhisattva has practiced Prajñāpāramitā.”
“World-Honored One! Is the mark of emptiness of Prajñāpāramitā itself the practice of Prajñāpāramitā?”
“Subhuti, no.”
“World-Honored One! Apart from Prajñāpāramitā, is there any other Dharma by which one can practice Prajñāpāramitā?”
“Subhuti, there is not.”
“World-Honored One! Can one practice emptiness when there is nothing to practice?”
“Subhuti, no.”
“World-Honored One! Apart from emptiness, can one practice emptiness?”
“Subhuti, no.”
“World-Honored One! Is practicing form the practice of Prajñāpāramitā?”
“Subhuti, no.”
“World-Honored One! Is practicing feeling, perception, formations, and consciousness the practice of Prajñāpāramitā?”
“Subhuti, no.”
“World-Honored One! Apart from form, is there any Dharma by which one can practice Prajñāpāramitā?”
“Subhuti, no.”
“World-Honored One! Apart from feeling, perception, formations, and consciousness, is there any Dharma by which one can practice Prajñāpāramitā?”
“Subhuti, no.”
“World-Honored One! How should a Bodhisattva practice in order to be called practicing Prajñāpāramitā?”
“Subhuti, what do you think? According to your understanding, is there any Dharma by which one practices Prajñāpāramitā?”
“World-Honored One, no!”
“Subhuti! Do you see the Dharma of Prajñāpāramitā as the object of a Bodhisattva’s practice?”
“World-Honored One, no!”
“Subhuti! What do you think? Do you not see any relative Dharma that arises?”
Subhuti replied:
“World-Honored One, I do not see it!”
“Subhuti! This is called the non-arising Dharma patience of all Buddhas. Any Bodhisattva who can accomplish such patience will receive from all Buddhas a prediction of Unsurpassed Perfect Enlightenment. Subhuti! This is called the fearless path of all Buddhas. If a Bodhisattva practices, cultivates, and draws close to this path, yet does not attain the unsurpassed wisdom of the Buddha, the great wisdom, the natural wisdom, the omniscient wisdom, and the Tathāgata wisdom, then such a thing is impossible.”
“World-Honored One! If all Dharmas are non-arising, does a Bodhisattva receive from all Buddhas a prediction of Unsurpassed Perfect Enlightenment?”
“Subhuti, no.”
“World-Honored One! Why then does the World-Honored One now say that one receives a prediction of Unsurpassed Perfect Enlightenment?”
“Subhuti! What do you think? Do you see any Dharma by which one can receive a prediction of Unsurpassed Perfect Enlightenment?”
“World-Honored One, no! I do not see any Dharma by which one can receive a prediction of Unsurpassed Perfect Enlightenment. I also do not see any Dharma that can be attained, nor do I see any Dharma that can attain.”
“Subhuti! If you understand that all Dharmas cannot be attained in this way, then you should not say: ‘This Dharma can be attained, and by this Dharma one can attain.’”
At that time, Śakra, Lord of the Devas, who was present in the assembly, said to the Buddha:
“World-Honored One! This Prajñāpāramitā is extremely profound, difficult to see, difficult to understand, and ultimately far removed. If someone hears this Prajñāpāramitā and then writes it down, upholds it, and recites it, you should know that this person’s merit and virtue are not small.
“Kaśika, what do you think? Suppose in this Jambudvīpa there are sentient beings who accomplish the ten wholesome deeds. The merit and virtue they gain would still not equal that of the person who hears this Prajñāpāramitā, writes it down, upholds it, and recites it. Even if the merit of those who cultivate the ten wholesome deeds were a hundred parts, it would not equal one part of the merit of the person who hears the Prajñāpāramitā. Even if they possessed hundreds of thousands of millions of billions of parts, it would still not equal one part of the merit of that person who hears the Prajñāpāramitā. Even using calculations and numbers as comparisons, it would still be impossible to match that person.”
At that time, a Bhikshu said to Śakra:
“Kaśika! Thus, these virtuous sons and daughters have already surpassed you.”
Śakra said:
“Even when such a person merely gives rise to the aspiration for a moment, that person is already superior to me, let alone one who hears Prajñāpāramitā, writes it down, upholds it, recites it, and practices it according to the Dharma. Such a person is exceedingly supreme among all gods, humans, and asuras in the world.
“This Bodhisattva who practices Prajñāpāramitā not only surpasses all gods, humans, and asuras in all worlds, but also surpasses the stream-enterer, once-returner, non-returner, Arhat, and Pratyekabuddha.
“The Bodhisattva who practices Prajñāpāramitā not only surpasses those from the stream-enterer up to the Pratyekabuddha, but also surpasses the Bodhisattva who, separated from Prajñāpāramitā and without skillful means, practices the Perfection of Giving.
“This Bodhisattva not only surpasses those who, separated from Prajñāpāramitā and without skillful means, practice the Perfection of Giving, but also surpasses those who, separated from Prajñāpāramitā and without skillful means, practice the Perfection of Morality, the Perfection of Patience, the Perfection of Diligence, and the Perfection of Meditation. Such a Bodhisattva is extremely supreme.
“A Bodhisattva who practices according to Prajñāpāramitā in accordance with the Dharma will surpass all gods, humans, and asuras in the world; because all gods, humans, and asuras in the world must respect and make offerings to Prajñāpāramitā.
“If a Bodhisattva practices according to the teachings of Prajñāpāramitā, that Bodhisattva will not lose Omniscient Wisdom. That Bodhisattva draws near to Unsurpassed Perfect Enlightenment; that Bodhisattva will certainly sit upon the seat of enlightenment, and that Bodhisattva will always save sentient beings who are drowning in birth and death.
“A Bodhisattva who learns in this way is called one who learns Prajñāpāramitā. Learning in this way is called not learning the paths of the Śrāvaka and Pratyekabuddha.
“If a Bodhisattva learns in this way, the Four Heavenly Kings will bring four alms bowls to that Bodhisattva and say: ‘Good son, quickly learn and attain Unsurpassed Perfect Enlightenment. When you sit upon the seat of enlightenment, we will offer these four bowls.’
“World-Honored One! I myself will personally come to pay my respects, not to mention the other heavenly beings.
“A Bodhisattva who learns Prajñāpāramitā in this way will constantly receive protection and mindfulness from all Buddhas. Because, among all sentient beings in the world who suffer from various afflictions, this Bodhisattva, following the practices of Prajñāpāramitā, is able to rescue them so that they are freed from those sufferings.
“World-Honored One! According to my understanding, this Bodhisattva will obtain great merit and virtue in this present life.”
At that very moment, Venerable Ānanda thought:
“Did Śakra, Lord of the Devas, speak these words using his own power of wisdom, or did he rely upon the Buddha’s spiritual power?”
Knowing Ānanda’s thought, Śakra immediately said to the Venerable:
“It is entirely due to the Buddha’s spiritual power.”
The Buddha said to Ānanda:
“That is so, that is so, Ānanda! The words Śakra, Lord of the Devas, has just spoken are all due to the Buddha’s spiritual power.
“Ānanda! When a Bodhisattva learns Prajñāpāramitā and cultivates Prajñāpāramitā, the evil māras throughout the three-thousand-great-thousand world systems all become uncertain and doubtful: ‘Will this Bodhisattva realize ultimate reality and then fall into the vehicle of the Śrāvaka and Pratyekabuddha, or will this Bodhisattva proceed directly to Unsurpassed Perfect Enlightenment?’”
Chapter 21: Revering the Bodhisattva
The Buddha said to Ānanda:
O Ānanda! If a Bodhisattva does not abandon the practice of Prajñāpāramitā, the evil demons will become sorrowful and distressed, like being struck by an arrow in the heart. Therefore, they immediately send down hail, thunder, and lightning, intending to make that Bodhisattva frightened and terrified, causing that person’s mind to retreat from Anuttara-samyak-saṃbodhi, even causing confusion for only a single moment. O Ānanda! The evil demons do not need to disturb all such Bodhisattvas.
The Buddha’s disciple said:
World-Honored One! Which Bodhisattvas are disturbed by evil demons?
O Ānanda! There are Bodhisattvas who in previous lives heard about the Dharma of Prajñāpāramitā but were unable to believe, understand, and uphold it; such people will be disturbed by evil demons.
Furthermore, O Ānanda! If a Bodhisattva, upon hearing the profound Dharma of Prajñāpāramitā, gives rise to doubt: “I do not know whether this profound Prajñāpāramitā truly exists or not.” Ānanda! Such a Bodhisattva is also disturbed by evil demons.
Furthermore, O Ānanda! If a Bodhisattva distances themselves from a good spiritual friend and becomes dependent on bad spiritual friends, then that Bodhisattva does not hear the profound true meaning within Prajñāpāramitā. Because they do not hear it, they do not see and do not know how to practice Prajñāpāramitā or how to cultivate Prajñāpāramitā. Ānanda! This Bodhisattva is disturbed by evil demons.
Furthermore, O Ānanda! If a Bodhisattva upholds mistaken teachings, that person is also disturbed by evil demons. The evil demon thinks: “This person has already helped me and can also cause others to help me. Thus my wish has been fulfilled.” Ānanda! This person is also disturbed by evil demons.
Furthermore, O Ānanda! How does a Bodhisattva give evil demons a favorable opportunity? If there is a Bodhisattva who, after hearing Prajñāpāramitā, goes and tells another Bodhisattva: “That profound Prajñāpāramitā—we ourselves are still unable to fully understand it. Why do you listen to it?” That person will be disturbed by evil demons.
O Ānanda! If there is a Bodhisattva who looks down upon other Bodhisattvas, saying: “I am someone who practices the conduct of seclusion, while you do not possess these virtues.” At that time, the evil demons become very happy and excited.
O Ānanda! If there is a Bodhisattva whose name is praised by evil demons, and because of receiving such praise, that person despises and criticizes other Bodhisattvas who have pure wholesome minds. Such people do not possess the characteristics and virtues of those who are irreversible, yet falsely claim that they possess the virtues of the irreversible stage. They only increase afflictions, then exalt themselves and belittle others: “Only I possess such virtues; you do not have them.” At that time, the evil demon is greatly delighted and thinks: “My palace will not be empty, and hell beings, hungry ghosts, and animals will increase.” Ānanda! Because the evil demon adds its own supernatural power to the words of that Bodhisattva, everyone who hears them believes and accepts them. After believing and accepting them, they imitate what they see and practice according to that Bodhisattva’s words. After they imitate what they see and practice according to those words, their afflictions increase even more. Ānanda, such people, because their minds are inverted and deluded, create actions of body, speech, and mind, which lead them to experience suffering as karmic results. For this reason, hells, hungry ghosts, and animals increase even more. O Ānanda! Seeing such benefits, the evil demons become extremely joyful.
O Ānanda! If a Bodhisattva seeking the Buddha path argues with Śrāvakas, the evil demon will think: “Although this person has distanced themselves from Omniscience, they have not truly distanced themselves from it.” Ānanda! When a Bodhisattva argues with another Bodhisattva, the evil demons become very happy and think: “This person has distanced themselves from Omniscience, but has not permanently remained distant from it.” Ānanda! If someone who has not yet received a Bodhisattva prediction becomes angry with someone who has received such a prediction, and they argue, speak harshly, and insult each other; if that person still longs for Omniscience, then according to each moment of such anger that arises, one eon will be destroyed. Only after that will the person be able to arouse the Great Adornment again.
Ānanda asked the Buddha:
World-Honored One! Can a person who commits such offenses repent? And how many eons must be reduced according to each thought before they can arouse the Great Adornment again?
The Buddha taught:
O Ānanda! I have spoken of methods for eliminating offenses for Bodhisattvas and Śrāvakas; it is not that there are none. Ānanda! If a Bodhisattva argues with another Bodhisattva, speaks harshly and insults each other, does not apologize to one another, and keeps resentment in the heart, then I do not say that there is a method for eliminating the offense for such a person. If this person still longs for Omniscience, they must reduce all the eons corresponding to those evil thoughts before they can arouse the Great Adornment again.
O Ānanda! If a Bodhisattva argues with another Bodhisattva, speaks harshly and insults each other, but then regrets it, apologizes to one another, and afterward does not commit the same offense again, thinking:
“I should be patient and yielding toward all sentient beings. If I continue to become angry and argue, I will only increase resentment toward others and cause them to receive even greater offenses. I should become a bridge for all sentient beings. With other Bodhisattvas, I still do not dare to look down upon them, so how could I create further hostility? I should be like a blind and deaf person so that my profound mind is not harmed. When I attain Anuttara-samyak-saṃbodhi, I will liberate them, so why should I become angry with them and harm myself?”
O Ānanda! Those who seek the Bodhisattva path should not give rise to anger toward Śrāvakas, even for a single thought.
Ānanda asked the Buddha:
World-Honored One! How should Bodhisattvas live together with other Bodhisattvas?
The Buddha taught:
O Ānanda! If Bodhisattvas live together with other Bodhisattvas, they should regard one another as Buddhas, as their Great Teacher. They should ride in the same vehicle and travel on the same path. Whatever the other person studies, I should study that as well. If the other person studies miscellaneous and impure things, I should not follow and study them. If the other person studies in purity, in accordance with the thought of Omniscience, then I should also study in that way. A Bodhisattva who studies in this way is called a fellow learner.
At that time, Subhūti said to the Buddha:
World-Honored One! Is a Bodhisattva who learns the inexhaustible learning, learning Omniscience; who learns the unborn, learns the practice of seclusion, and learns cessation also learning Omniscience?
The Buddha said to Subhūti:
O Subhūti! As you have said, does a Bodhisattva who learns the inexhaustible learn Omniscience? Does one who learns the unborn, learns seclusion, and learns cessation learn Omniscience? Subhūti, what do you think? If the Tathāgata uses Suchness to be called the Tathāgata, is that Suchness not inexhaustible, not seclusion, and not cessation?
Subhūti replied:
World-Honored One, that is correct!
O Subhūti! A Bodhisattva who learns in this way is called one who learns Omniscience. Learning Omniscience is learning Prajñāpāramitā; it is learning the ten powers of the Buddha in the Buddha’s realm, the four fearlessnesses, and the eighteen unshared Buddha qualities. Subhūti! A Bodhisattva who learns in this way will reach the shore beyond learning. If a Bodhisattva learns in this way, Māra and the followers of Māra cannot overcome them. One who learns in this way will quickly attain the irreversible stage. Learning in this way, one will quickly sit at the place of enlightenment. Learning in this way is learning the place where one personally practices. Learning in this way is learning the Dharma of protection and salvation. Learning in this way is learning great loving-kindness and great compassion. Learning in this way is learning the three turnings and twelve aspects of the Dharma wheel. Learning in this way is learning to liberate sentient beings. Learning in this way is learning not to cut off the seed of Buddhahood. Learning in this way is learning to open the gate of ambrosia.
O Subhūti! Ordinary people of inferior capacity cannot possibly learn in this way. If a Bodhisattva wishes to guide and train all sentient beings, they must learn in this way.
O Subhūti! A Bodhisattva who learns in this way will not fall into hell, the realm of hungry ghosts, or the realm of animals, nor will they be born in border regions. One who learns in this way will not be born into the Chandala caste, will not be born into a thatched house, will not be born into a house that collects filthy excrement, nor will they be born into other lowly and impoverished families.
O Subhūti! A Bodhisattva who learns in this way will not be blind, cross-eyed, short, mute, stammering, foolish, or disabled, but their body will be complete and fully endowed.
Hey Subhūti! If a Bodhisattva learns in this way, then he does not take the lives of others, does not steal the possessions of others, does not commit sexual misconduct, does not speak falsehoods, does not engage in divisive speech, does not use harsh speech, does not speak useless words, does not covet or harbor jealousy, does not become angry, does not hold wrong views, does not live by wrong livelihood, does not support relatives with wrong views, and does not support relatives who break the precepts. Subhūti! If a Bodhisattva learns in this way, he will no longer be born in the Heaven of Long Life. Why is this so? Because this Bodhisattva has accomplished the power of skillful means. What are these skillful means? They are said to arise from Prajñā-pāramitā. Although entering meditation, he does not follow meditation to be reborn because of it. Subhūti! If a Bodhisattva learns in this way, he will attain the Pure Powers and the Pure Fearlessness of the Buddha.
Subhūti said:
Venerable World-Honored One! If all phenomena originally possess the mark of purity, then what pure phenomena will the Bodhisattva attain?
The Buddha taught:
That is right, that is right, Subhūti! If all phenomena originally possess the mark of purity, then the Bodhisattva will abide within that pure nature of phenomena and practice Prajñā-pāramitā without any doubt, fear, or retreat. This is called the purity of Prajñā-pāramitā. Subhūti! Ordinary beings do not see or know that all phenomena originally possess the mark of purity. Therefore, Bodhisattvas who diligently practice and learn according to this Dharma can attain purity of the powers and the fearlessnesses. Subhūti! A Bodhisattva who learns in this way will be able to fully understand all the activities of the minds and mental factors of sentient beings. Subhūti! It is like there being only a small amount of land where Jambu River gold can be produced; among the countless sentient beings, very few are able to learn Prajñā-pāramitā in this way. It is like there being only a few sentient beings who can create the karma to become Wheel-Turning Kings, while most sentient beings only create the karma to become kings of small countries.
Thus, Subhūti! Few sentient beings are able to practice the path of Prajñā-pāramitā; most only arouse the aspiration for the Śrāvaka and Pratyekabuddha vehicles. Subhūti! Few sentient beings are able to arouse the aspiration to learn Anuttara-samyak-saṃbodhi. Among those who learn Anuttara-samyak-saṃbodhi, few are able to practice correctly according to the Dharma. Among those who practice correctly according to the Dharma, few are able to learn Prajñā-pāramitā. Among those who learn Prajñā-pāramitā, few are able to attain the irreversible stage.
Therefore, Subhūti! Any Bodhisattva who wishes to become one among the rarest of the rare must learn Prajñā-pāramitā and must cultivate Prajñā-pāramitā.
Chapter 22: NON-ANGER AND AFFLICTION
The Buddha said to Subhūti:
O Subhuti! Any Bodhisattva who studies Prajñā-pāramitā in this way will not give rise to a mind of affliction, will not give rise to a miserly mind, will not give rise to a mind of breaking precepts, will not give rise to a mind of anger and resentment, will not give rise to a lazy mind, will not give rise to a distracted mind, and will not give rise to a deluded mind. Subhuti! A Bodhisattva who studies in this way will encompass all the pāramitā dharmas. Subhuti! It is like the sixty-two views, all of which are included within the view of self. Subhuti! When a Bodhisattva studies Prajñā-pāramitā, all of these are likewise included within the pāramitā dharmas. It is like a person who dies: when the life faculty ceases, all the faculties also cease.
Thus, Subhuti! A Bodhisattva who studies Prajñā-pāramitā is completely included within all the pāramitā dharmas. Therefore, Subhuti! A Bodhisattva who wishes to encompass all the pāramitā dharmas must study Prajñā-pāramitā. Subhuti! Any Bodhisattva who studies Prajñā-pāramitā is foremost among all sentient beings.
O Subhuti! What do you think? Are there many sentient beings in the three-thousand great-thousand worlds?
The World-Honored One! Even the sentient beings in just Jambudvīpa are already extremely numerous, how much more so all the sentient beings in the entire three-thousand great-thousand worlds.
O Subhuti! All those sentient beings are Bodhisattvas. Subhuti! What do you think? If there were a person who throughout his entire life made offerings of clothing, food and drink, bedding, and medicine, would that person, through this cause and condition, obtain much merit and virtue?
The World-Honored One, very much, very much!
O Subhuti! If there is a Bodhisattva who cultivates Prajñā-pāramitā even for the brief time it takes to snap one’s fingers, the merit and virtue of that person will surpass that of the former person.
Indeed, Subhuti! Prajñā-pāramitā has brought great benefit to Bodhisattvas and has the ability to support unsurpassed right and perfect enlightenment. Therefore, Subhuti! A Bodhisattva who wishes to attain unsurpassed right and perfect enlightenment, who wishes to become supreme among all sentient beings, who wishes to protect and save all sentient beings, who wishes to fully possess the Buddha’s dharmas, who wishes to possess the conduct of a Buddha, who wishes to obtain the joy and freedom of liberating sentient beings, who wishes to obtain the lion’s roar of a Buddha, who wishes to obtain the lion’s roar like a Buddha, and who wishes to teach the Dharma in the great assembly throughout the three-thousand great-thousand worlds like a Buddha, must study Prajñā-pāramitā. Subhuti! I have never seen any Bodhisattva who studies Prajñā-pāramitā yet fails to receive such complete benefits.
The World-Honored One! Does that Bodhisattva also fully attain the dharmas of the Śrāvakas?
O Subhuti! That Bodhisattva also studies and fully understands the dharmas of the Śrāvakas, but does not wish to abide in the dharmas of the Śrāvakas, nor does he say, “I will attain those Śrāvaka dharmas.” Rather, he only wishes to fully possess all virtuous qualities. Although he may know the benefits of those virtues, the Bodhisattva does not abide in them, but only thinks: “I should also explain clearly the merits of the Śrāvaka dharmas in order to teach and guide sentient beings.” If a Bodhisattva studies in this way, he can become a field of merit for gods, humans, and asuras throughout all worlds. Compared with the fields of merit of Śrāvakas and Pratyekabuddhas, the field of merit of a Bodhisattva is the most supreme. A Bodhisattva who studies in this way will draw near to Omniscience, will not abandon Prajñā-pāramitā, and will not separate from Prajñā-pāramitā. A Bodhisattva who practices Prajñā-pāramitā in this way is called one who does not retreat from Omniscience, will move away from the stages of Śrāvakas and Pratyekabuddhas, and will approach unsurpassed right and perfect enlightenment.
That Bodhisattva thinks: “This is Prajñā-pāramitā; through this Prajñā-pāramitā I will attain Omniscience.” If a Bodhisattva makes such distinctions, then he is not practicing Prajñā-pāramitā. A Bodhisattva who does not make distinctions regarding Prajñā-pāramitā, who does not perceive Prajñā-pāramitā, and who does not say, “This is Prajñā-pāramitā; through this Prajñā-pāramitā this person will attain Omniscience”—Subhuti, such a Bodhisattva who does not see, hear, understand, or know in this way has already practiced Prajñā-pāramitā.
At that time, Śakra, Lord of the Devas, thought: “This Bodhisattva has only just begun practicing Prajñā-pāramitā, yet already surpasses all sentient beings; how much more so when he attains unsurpassed perfect enlightenment. If a person merely delights in hearing about Omniscience, that person immediately receives such great benefit and such a good life; how much more so one who generates the aspiration for unsurpassed perfect enlightenment. This Bodhisattva will receive the admiration of the world and will be able to discipline all sentient beings.”
Immediately, Śakra, Lord of the Devas, transformed flowers of māndārava and scattered them over the Buddha, saying:
The World-Honored One! If there is anyone who generates the mind of unsurpassed perfect enlightenment, I vow to cause them to fully possess the Buddha’s dharmas, fully possess Omniscience, fully possess the dharmas of the Self-Existent One, and fully possess the undefiled dharmas.
The World-Honored One! I will not even give rise to a single thought wishing to cause those who have generated the mind of unsurpassed perfect enlightenment to regress.
The World-Honored One! I see that within birth and death there are many sufferings and afflictions, so I do not give rise to even a single thought wishing to cause Bodhisattvas to regress. I myself will also diligently strive to seek unsurpassed perfect enlightenment. Why is this so? Because those who generate such an aspiration will bring great benefit to the entire world.
The World-Honored One! If I myself attain liberation, I will liberate those who have not yet been liberated. If I attain freedom, I will free those who have not yet attained freedom. If I attain peace and security, I will bring peace and security to those who have not yet attained it. If I attain complete cessation, I will bring complete cessation to those who have not yet attained it.
If a person knows how to rejoice in the Bodhisattva who has newly generated the mind of enlightenment, or one who practices the six pāramitās, or one who is non-retrogressing, or one who is in the final birth before Buddhahood, how much merit and virtue will that person obtain?
O Kāśika! Even Mount Sumeru, the king of mountains, can be measured, but the merit and virtue of this person’s rejoicing cannot be measured.
O Kāśika! Even the entire three-thousand great-thousand worlds can be measured, but the merit and virtue of this person’s rejoicing cannot be measured.
Śakra, Lord of the Devas, said to the Buddha:
The World-Honored One! A person who does not possess these minds of rejoicing should know that such a person is controlled by Māra; that person should be known as a companion of Māra. A person who lacks these minds of rejoicing should be known as an evil Māra in the heavens who, after death, is reborn again in this world. Why is this so? Because these minds can destroy all the deeds of Māra, and the merit and virtue of this person’s rejoicing should be dedicated toward unsurpassed perfect enlightenment. If a person generates the aspiration to seek unsurpassed perfect enlightenment, that person will not abandon the Buddha, will not abandon the Dharma, and will not abandon the Saṅgha. Therefore, they possess these minds of rejoicing.
That is correct, that is correct, Kāśika! A person who possesses these minds of rejoicing should know that this person will quickly encounter the Buddha. Furthermore, because of the roots of goodness and merit arising from rejoicing, wherever this person is born, they will always receive offerings, respect, honor, and praise; they will never hear evil or bad reputations, nor will they fall into the evil paths, but will always be reborn in the heavens. Why is this so? Because a person with such a mind of rejoicing wishes to benefit countless sentient beings, and therefore that mind of rejoicing gradually increases and grows. Thus they attain unsurpassed perfect enlightenment, and when they attain unsurpassed perfect enlightenment, they will liberate immeasurable and boundless sentient beings.
O Kāśika! Through this cause and condition, one should know that a person with this mind of rejoicing benefits countless sentient beings, and therefore the roots of goodness arise from rejoicing.
Subhuti said to the Buddha:
The World-Honored One! Since that mind is like an illusion, how can it attain unsurpassed perfect enlightenment?
O Subhuti! What do you think? Do you see that mind as being like an illusion?
The World-Honored One, no! I do not see that mind as being like an illusion.
The Buddha taught:
“What is your understanding? If you do not see that illusion, then you also do not see the mind that is like illusion. Therefore, if you are apart from illusion and apart from the mind that is like illusion, do you see any dharma that can realize Anuttara-samyak-sambodhi or not?”
Subhūti replied:
“No, World-Honored One! If separated from illusion and separated from the mind that is like illusion, I do not see any dharma by which one can realize Anuttara-samyak-sambodhi. World-Honored One! If I do not see any other dharma, then which dharma should be said to exist, and which dharma should be said not to exist?
World-Honored One! If a dharma is ultimately far separated, then there is no longer existence or non-existence. If a dharma is ultimately separated, then that dharma cannot attain Anuttara-samyak-sambodhi.
World-Honored One! Since the dharma of non-existence itself also cannot attain Anuttara-samyak-sambodhi, therefore Prajñāpāramitā is ultimately separated. If a dharma is ultimately separated, then one cannot cultivate that dharma in such a way, nor can any other dharma arise, because Prajñāpāramitā is completely separated.
World-Honored One! If Prajñāpāramitā is ultimately separated, how can one realize Anuttara-samyak-sambodhi? And if Anuttara-samyak-sambodhi itself is also ultimately separated?”
The Buddha taught:
“Excellent, excellent, Subhūti! If Prajñāpāramitā is ultimately separated, then Anuttara-samyak-sambodhi is also ultimately separated. It is precisely because of this condition that one can realize Anuttara-samyak-sambodhi.
Subhūti! If Prajñāpāramitā is not ultimately separated, then it is not Prajñāpāramitā. Thus, Subhūti, if one realizes Anuttara-samyak-sambodhi without being separated from Prajñāpāramitā, then one also cannot use separation itself to attain separation.”